This account of the careers of two brothers, Tommaso and Niccolò Soderini, and their relationship with the Medici family opens up a new perspective on the political world of Renaissance Florence. The ...
More

This account of the careers of two brothers, Tommaso and Niccolò Soderini, and their relationship with the Medici family opens up a new perspective on the political world of Renaissance Florence. The Soderini were at different times supporters and adversaries of the Medici, whose rise to power remains the subject of historical debate. Based on hitherto unpublished sources, particularly from the archives of Florence and Milan, this book examines the nature of the ascendancy of the Medici and of the opposition to them, the sources of their power, the operation of their system of patronage, the bonds connecting one of the most successful political elites in Renaissance Italy, and the development of the political institutions of the Florentine state. It contributes to our understanding of the political and constitutional history of Florence.Less

The Soderini and the Medici

Paula C. Clarke

Published in print: 1991-07-18

This account of the careers of two brothers, Tommaso and Niccolò Soderini, and their relationship with the Medici family opens up a new perspective on the political world of Renaissance Florence. The Soderini were at different times supporters and adversaries of the Medici, whose rise to power remains the subject of historical debate. Based on hitherto unpublished sources, particularly from the archives of Florence and Milan, this book examines the nature of the ascendancy of the Medici and of the opposition to them, the sources of their power, the operation of their system of patronage, the bonds connecting one of the most successful political elites in Renaissance Italy, and the development of the political institutions of the Florentine state. It contributes to our understanding of the political and constitutional history of Florence.

This chapter summarizes the discussions in the preceding chapters. The historical reconstruction of the years 360–87 challenged assumptions resulting from the ‘triumphalist’ model, namely, that the ...
More

This chapter summarizes the discussions in the preceding chapters. The historical reconstruction of the years 360–87 challenged assumptions resulting from the ‘triumphalist’ model, namely, that the west had always been sympathetic to Nicene Christianity and that its complete subjugation of Homoian Arianism was accomplished soon after the loss of its political support under the Emperor Constantius. The early career of Ambrose was construed in a way that radically diverged from the heroic caricature exhibited in presentations overly dependent on hagiographic literature. It was also shown that the synod of Aquileia, organized by Ambrose and composed mainly of fellow north Italian bishops, did not end the conflict with the Homoians as he had certainly hoped. On the contrary, the synod seems to have acted as a lightning rod, charging renewed Homoian efforts against Ambrose. An event that marked the political demise of Homoianism in the west was Maximus' invasion in the summer of 387 and Theodosius' subsequent occupation of the western provinces after his defeat of Maximus.Less

Conclusion

Daniel H. Williams

Published in print: 1995-05-04

This chapter summarizes the discussions in the preceding chapters. The historical reconstruction of the years 360–87 challenged assumptions resulting from the ‘triumphalist’ model, namely, that the west had always been sympathetic to Nicene Christianity and that its complete subjugation of Homoian Arianism was accomplished soon after the loss of its political support under the Emperor Constantius. The early career of Ambrose was construed in a way that radically diverged from the heroic caricature exhibited in presentations overly dependent on hagiographic literature. It was also shown that the synod of Aquileia, organized by Ambrose and composed mainly of fellow north Italian bishops, did not end the conflict with the Homoians as he had certainly hoped. On the contrary, the synod seems to have acted as a lightning rod, charging renewed Homoian efforts against Ambrose. An event that marked the political demise of Homoianism in the west was Maximus' invasion in the summer of 387 and Theodosius' subsequent occupation of the western provinces after his defeat of Maximus.

At least two well-developed bodies of literature have emerged on practical questions relating to death, one the concern of psychology, the other the concern of ethics. These flow from two basic ...
More

At least two well-developed bodies of literature have emerged on practical questions relating to death, one the concern of psychology, the other the concern of ethics. These flow from two basic questions: how can we live well in the face of death? and when, if ever, is it legitimate deliberately to bring human life to an end? The perspective of faith can help to assess and evaluate the many, sometimes conflicting, responses to these questions of different schools of psychology and of philosophy. The method adopted by this book is to consider the distinct theological approaches to death shown by four outstanding Christian thinkers: Ambrose of Milan, Augustine of Hippo, Thomas Aquinas, and Karl Rahner.Less

The Need for a Theological Approach to Death

David Albert Jones

Published in print: 2007-07-01

At least two well-developed bodies of literature have emerged on practical questions relating to death, one the concern of psychology, the other the concern of ethics. These flow from two basic questions: how can we live well in the face of death? and when, if ever, is it legitimate deliberately to bring human life to an end? The perspective of faith can help to assess and evaluate the many, sometimes conflicting, responses to these questions of different schools of psychology and of philosophy. The method adopted by this book is to consider the distinct theological approaches to death shown by four outstanding Christian thinkers: Ambrose of Milan, Augustine of Hippo, Thomas Aquinas, and Karl Rahner.

This chapter provides a rich exegetical context for Thomas's exegesis of Luke 2:52. Only in this context can the distinctiveness and originality of Thomas's position be appreciated. It is argued that ...
More

This chapter provides a rich exegetical context for Thomas's exegesis of Luke 2:52. Only in this context can the distinctiveness and originality of Thomas's position be appreciated. It is argued that although Thomas borrows elements from the interpretations of Ambrose of Milan and John of Damascus, the figures with whom Thomas begins his mature discussion, he differs from both in significant ways. Having outlined the major patristic interpretations of the verse, the positions of four major thinkers from the high-scholastic period (Peter Lombard, Albertus Magnus, Bonaventure, and the early Thomas himself) are then analyzed. It is shown that all four thinkers denied that Jesus progressed in knowledge, at least in the sense that he passed from ignorance of something to knowledge of it. Thomas's disagreement with his patristic predecessors and his scholastic contemporaries is also considered.Less

Christus Proficiens? : Did Christ “Progress in Wisdom”?

Kevin Madigan

Published in print: 2007-07-01

This chapter provides a rich exegetical context for Thomas's exegesis of Luke 2:52. Only in this context can the distinctiveness and originality of Thomas's position be appreciated. It is argued that although Thomas borrows elements from the interpretations of Ambrose of Milan and John of Damascus, the figures with whom Thomas begins his mature discussion, he differs from both in significant ways. Having outlined the major patristic interpretations of the verse, the positions of four major thinkers from the high-scholastic period (Peter Lombard, Albertus Magnus, Bonaventure, and the early Thomas himself) are then analyzed. It is shown that all four thinkers denied that Jesus progressed in knowledge, at least in the sense that he passed from ignorance of something to knowledge of it. Thomas's disagreement with his patristic predecessors and his scholastic contemporaries is also considered.

The Arian writers made much of the blunt admission by Jesus that he was ignorant of the Day of Judgment. This chapter examines orthodox responses to the charge that this was proof of the inferiority ...
More

The Arian writers made much of the blunt admission by Jesus that he was ignorant of the Day of Judgment. This chapter examines orthodox responses to the charge that this was proof of the inferiority of the Incarnate Word's nature.Less

Christus Nesciens? : Was Christ Ignorant of the Day of Judgment?

Kevin Madigan

Published in print: 2007-07-01

The Arian writers made much of the blunt admission by Jesus that he was ignorant of the Day of Judgment. This chapter examines orthodox responses to the charge that this was proof of the inferiority of the Incarnate Word's nature.

Leo the Great was the beneficiary of the consolidation over the course of the preceding century of the power of the papacy in Rome and the Christianization of the city. That process reveals the ...
More

Leo the Great was the beneficiary of the consolidation over the course of the preceding century of the power of the papacy in Rome and the Christianization of the city. That process reveals the impact of Ambrose of Milan on the Roman Church and its policy towards the ascetic movement. Leo was heavily influenced by Ambrose and by Augustine of Hippo. His first encounters with theological debate were the Pelagian and Nestorian controversies, where he engaged Cassian as an advisor. He took an admiring though limited view of Cyril of Alexandria but misunderstood the weaknesses in Nestorius'thought. As pope, he preached a civic Christianity, accessible to all citizens, baptizing the virtues of the classical and civic past. His sermons are now dated and reveal the evolution of his thought as he worked out a soteriology that gave full value to both the divinity and humanity of Christ, especially in reaction to Manichaeism. In the crisis that led to Chalcedon, his earlier misunderstanding of Nestorius affected the content of his Tome, which was atypical of the Christology and soteriology he had developed in his earlier preaching. Its emphasis on the distinction of the two natures was an uncharacteristic attempt to respond to both Eutyches and Nestorius, as he understood them. In the light of Chalcedon, he produced a revised statement of Christology, the Letter to the Palestinian monks, which is both more accomplished and better aligned with his characteristic thought.Less

The Soteriology of Leo the Great

Bernard Green

Published in print: 2008-04-10

Leo the Great was the beneficiary of the consolidation over the course of the preceding century of the power of the papacy in Rome and the Christianization of the city. That process reveals the impact of Ambrose of Milan on the Roman Church and its policy towards the ascetic movement. Leo was heavily influenced by Ambrose and by Augustine of Hippo. His first encounters with theological debate were the Pelagian and Nestorian controversies, where he engaged Cassian as an advisor. He took an admiring though limited view of Cyril of Alexandria but misunderstood the weaknesses in Nestorius'thought. As pope, he preached a civic Christianity, accessible to all citizens, baptizing the virtues of the classical and civic past. His sermons are now dated and reveal the evolution of his thought as he worked out a soteriology that gave full value to both the divinity and humanity of Christ, especially in reaction to Manichaeism. In the crisis that led to Chalcedon, his earlier misunderstanding of Nestorius affected the content of his Tome, which was atypical of the Christology and soteriology he had developed in his earlier preaching. Its emphasis on the distinction of the two natures was an uncharacteristic attempt to respond to both Eutyches and Nestorius, as he understood them. In the light of Chalcedon, he produced a revised statement of Christology, the Letter to the Palestinian monks, which is both more accomplished and better aligned with his characteristic thought.

This introductory chapter begins with a discussion of the nature of knowledge in organizations, based on an essay by Czech writer Milan Kundera, which examined a novel written at the beginning of the ...
More

This introductory chapter begins with a discussion of the nature of knowledge in organizations, based on an essay by Czech writer Milan Kundera, which examined a novel written at the beginning of the century by Jaromir John. The frustration of the character depicted in the story is linked to the present book. The purpose and scope of the book, reasons for focusing on the automotive sector, and structure and content of the book are presented.Less

Introduction

Gerardo Patriotta

Published in print: 2004-09-30

This introductory chapter begins with a discussion of the nature of knowledge in organizations, based on an essay by Czech writer Milan Kundera, which examined a novel written at the beginning of the century by Jaromir John. The frustration of the character depicted in the story is linked to the present book. The purpose and scope of the book, reasons for focusing on the automotive sector, and structure and content of the book are presented.

The subsequent four cycles of sermons showed the refinement and development of Leo's thought as he sought to coordinate the divine and human natures of Christ into a coherent soteriology. The ...
More

The subsequent four cycles of sermons showed the refinement and development of Leo's thought as he sought to coordinate the divine and human natures of Christ into a coherent soteriology. The influence of Ambrose and Hilary of Poitiers were apparent in addition to Augustine. He was engaged in conflict with Manichaeism, which led him to stress the humanity of Christ. Sermons on the Transfiguration and the Ascension are of particular interest in showing his mature understanding of soteriology grounded in Christology.Less

Leo's Theological Development, 441–5

Bernard Green

Published in print: 2008-04-10

The subsequent four cycles of sermons showed the refinement and development of Leo's thought as he sought to coordinate the divine and human natures of Christ into a coherent soteriology. The influence of Ambrose and Hilary of Poitiers were apparent in addition to Augustine. He was engaged in conflict with Manichaeism, which led him to stress the humanity of Christ. Sermons on the Transfiguration and the Ascension are of particular interest in showing his mature understanding of soteriology grounded in Christology.

Although a few important elements remain shrouded in mystery, the history of the filioque in the West is a relatively well documented phenomenon. Although there are a few scattered references to the ...
More

Although a few important elements remain shrouded in mystery, the history of the filioque in the West is a relatively well documented phenomenon. Although there are a few scattered references to the relationship of Son and Spirit in the writings of the apologists, the story of filioque begins with Tertullian, as Latin theology began to link the understanding of God’s very nature (i.e., the theology) and the biblical revelation that the Holy Spirit is given to the Church by both the Father and the Son. Although the Latin fathers (e.g., Ambrose) increasingly used language that could be thought to support the filioque, it was Augustine of Hippo who first explicitly spoke of the Spirit proceeding from both the Father and the Son, and who later became the patristic authority for the orthodoxy of the filioque. By the seventh century not only was the filioque part of the creed in many parts of the West, but also considered part of the apostolic faith.Less

The Latin West

Edward A. Siecienski

Published in print: 2010-03-03

Although a few important elements remain shrouded in mystery, the history of the filioque in the West is a relatively well documented phenomenon. Although there are a few scattered references to the relationship of Son and Spirit in the writings of the apologists, the story of filioque begins with Tertullian, as Latin theology began to link the understanding of God’s very nature (i.e., the theology) and the biblical revelation that the Holy Spirit is given to the Church by both the Father and the Son. Although the Latin fathers (e.g., Ambrose) increasingly used language that could be thought to support the filioque, it was Augustine of Hippo who first explicitly spoke of the Spirit proceeding from both the Father and the Son, and who later became the patristic authority for the orthodoxy of the filioque. By the seventh century not only was the filioque part of the creed in many parts of the West, but also considered part of the apostolic faith.

This chapter discusses the place of Photinus of Sirmium in the fourth-century Trinitarian debates and examines the historical and theological situation in the West at the synods of Arles (353), Milan ...
More

This chapter discusses the place of Photinus of Sirmium in the fourth-century Trinitarian debates and examines the historical and theological situation in the West at the synods of Arles (353), Milan (355), and Béziers (356).Less

Photinus of Sirmium and the Western Synods of Arles (353), Milan (355), and Béziers (356)

Carl L. Beckwith

Published in print: 2008-10-02

This chapter discusses the place of Photinus of Sirmium in the fourth-century Trinitarian debates and examines the historical and theological situation in the West at the synods of Arles (353), Milan (355), and Béziers (356).